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作 者:杨江林 张力尹 YANG Jianglin;ZHANG Liyin
机构地区:[1]云南民族大学民族博物馆 [2]云南民族大学云南省民族研究所(民族学与历史学学院)
出 处:《湖北民族大学学报(哲学社会科学版)》2021年第2期75-84,共10页Journal of Hubei Minzu University:Philosophy and Social Sciences
基 金:国家社会科学基金青年项目“‘一带一路’建设背景下中缅边境跨境少数民族文化传播”(16CMZ017)。
摘 要:以王骥崇拜为核心的三崇信仰基于仪式空间(三崇庙)而融合于滇西腾冲等地傈僳族"刀杆节"的民间叙事,与滇西傈僳族的历史迁徙与社会身份的转变密不可分。明清时期,滇西傈僳族逐渐由川滇交界向滇缅边境迁徙,并纳入滇西边地的国家治理。"为国戍边"的身份认同强化了腾越边关傈僳族的国家意识,并借用三崇信仰的王骥叙事建构族群历史,主动融入国家叙事。明清以来,"上刀山"仪式由三崇庙前的娱神活动演变为傈僳族传统节日。"刀杆节"的王骥叙事是近代滇西边地民族国家建构的重要内容,其中融合了滇西傈僳族的国家意识、身份认同与历史建构,为其作为帝国"臣民"的身份认同提供了"历史"依据。Based on the ritual space(San-chong Temple),the worship of Wang Ji is integrated into the folk narration in“knife pole festival”of Lisu People in Tengchong and other places in western Yunnan,which is closely related to the historical migration and social identity change of Lisu nationality in western Yunnan.During the Ming and Qing Dynasties,Lisu People in western Yunnan gradually migrated from the border of Sichuan and Yunnan to the border of Yunnan and Burma,and were integrated into the national governance of western Yunnan.The identity of“guarding the border for the country”strengthened the national consciousness of Lisu people in Tengyue border,who borrowed Wang Ji's narrative in San-chong belief to construct ethnic history and actively integrated into national narrative.Since the Ming and Qing Dynasties,the“Shang Daoshan”ceremony,the entertainment activities in front of the San-chong Temple,has evolved into the traditional festival of the Lisu people.The Wang Ji's narrative in“Knife Pole Festival”,combining national consciousness,identity and historical construction,has been an important content in the construction of the nation-state in western Yunnan in modern times and provided a“historical”basis for the identity of Lisu nationality in western Yunnan as the“subjects”of the empire.
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